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Traditionally, festivals have been propitious spaces and times for the renewal of community ties and the strengthening of identity. With the secularization of contemporary societies, the prominence of urban life and the dynamics of individualization and conflict inherent in capitalist cities, this totalizing character has gradually lost its prominence. But this does not mean that festivals do not continue playing, today, a fundamental role in the processes of socialization and reaffirmation of the sense of belonging, besides the social conflicts. The expression of these has been carried out in the urban space, the ideal physical and symbolic setting for the party. This is the case of the Festes de Gràcia de Maó, where the celebration of its great week does not hide the profound differences that exist within local society. [ABSTRACT FROM AUTHOR]

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This translation of Theodore of Mopsuestia’s third homily on baptism (the 14th Catechetical Homily) into Russian continues the translation project of the Catechetical Homilies. Since the text of the Homilies is not preserved in the original Greek, the Russian translation was made from the Syriac version surviving in the manuscript Mingana Syr. 561. The translation tends to be literal, simultaneously avoiding the redundancies of the Syriac text. The translation has an introduction and historical theological commentary in the footnotes. In the introduction, the baptismal rites, namely anointment of the whole body, baptism proper, putting on light garments, and post-baptismal anointment of the forehead, are described and analyzed from the perspective of the history of liturgy and sacramental theology. Theodore explains taking off the baptizand’s garments before the anointment of the whole body as the removal of mortality and the anointment itself, according to him, is a symbol of immortality. He describes immersions into the baptismal pool in a traditional way by using imagery of the death and resurrection with Christ, rebirth, adoption, and renewal. Theodore’s sacramentological theology is eschatological; he perceives baptismal rebirth as a type and symbol of future rebirth in the resurrection from the dead, while the resurrection itself is a true rebirth. To illustrate baptismal renewal, Theodore also uses the imagery of refashioning a clay vessel and baking it in a furnace. He interprets the light garments that the baptized put on right after they go out of the pool as a symbol of the future age which they sacramentally entered. The post-baptismal anointment, for Theodore, grants the first fruits of the Holy Spirit.

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This paper aims to show a way of approximating between liturgical studies and sacramental theology, trying to undo a too formal separation between the two sciences. The paramount cause is to be found at the request of Sacrosanctum Concilium, starting from the link between the two to achieve a greater and more fruitful participation of those faithful to the sacraments. In the words of Card. Ratzinger, this request has not been fully met. The dichotomy and relationship between the notions of theoria and praxis in both sciences are presented as the need for a solid foundation or philosophical frame of reference with a metaphysical or realistic background, attending to the problems raised by the International Theological Commission in the document on "The Reciprocity between Faith and Sacraments in the Sacramental Economy" (1999). The pathway is open, some solutions are proposed, and an attempt is made to show the importance of this subject for the understanding of man himself and his Christian life. [ABSTRACT FROM AUTHOR]

THE ONLY CERTAINTY IN LIFE IS DEATH. WHATEVER THE DEFINITION OF DEATH, DEATH IS A UNIVERSAL PHENOMENON THAT CANNOT BE AVOIDED AND THAT CHARACTERIZES ALL LIVING THINGS. THIS PHENOMENON HAS RAISED MANY QUESTIONS IN ALL CULTURES AND IN ALL SUCCESSIVE PERIODS OF TIME. DEPENDING ON THE EVOLUTION OF SOCIETY AND THE PERIOD OF THE ERA WE ARE DISCUSSING, SOME OF THE TRADITIONS AND CUSTOMS THAT HAVE BEEN PASSED DOWN BY WORD OF MOUTH, FROM GENERATION TO GENERATION, ARE ON THE WAY TO EXTINCTION, AND THUS THEIR CONVERGENCE IS REQUIRED AS THEY ARE PART OF THE CULTURE OF EVERY PEOPLE. THUS, WE AS ROMANIAN PEOPLE ALSO HAVE SPECIAL CUSTOMS AND TRADITIONS THAT MUST BE PRESERVED IN THE CULTURAL HERITAGE AS THEY CONTRIBUTE TO DEFINING OUR IDENTITY. WE EXEMPLIFY IN THIS SENSE, AT FUNERAL CEREMONIES, THE "DAWN" RITUAL. [ABSTRACT FROM AUTHOR]

Copyright of Revista de Filosofía UCSC is the property of Francisco Novoa-Rojas and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This translation of Theodore of Mopsuestia’s second homily on baptism (the 13th Catechetical Homily) into Russian continues the translation project of the Catechetical Homilies. Since the text of the Homilies is not preserved in the original Greek, the Russian translation was made from the Syriac version surviving in the manuscript Mingana Syr. 561. The translation tends to be literal, simultaneously avoiding the redundancies of the Syriac text. The translation has an introduction and historical theological commentary in the footnotes. In the introduction, the pre-baptismal rites, namely of the renunciation and commitment, and the first rite of baptism — the anointment of the forehead — are described and analyzed from the perspective of the history of liturgy and sacramental theology. According to the baptismal rite in Theodore’s church, renunciation follows the rite of the “handing back” the Creed and the Lord’s prayer and was probably performed on Easter night right before baptism. The candidates pronounced the formula of renunciation individually. The rite of commitment was joined to renunciation and after this, the bishop anointed the candidates on the forehead. Theodore interprets these rites as a change of lordship and communion. First, the candidates belonged to Satan and expressed this through their bodily movements, kneeling and praying to God for mercy. Rejecting Satan and joining Christ, they change the lordship of the former to that of the latter. Theodore compares anointment to accepting a soldier to the military service and to buying a sheep: both solder and sheep have a mark of their king/owner on their skin. The anointment gives the παρρησία — confidence and the freedom of speech, which in the ancient world was a right of free citizens and a privilege of friends. After the anointment, the sponsor covers the candidate’s head with a linen cloth and helps him to stand up, which also points out his new place as a free citizen in a heavenly city.

The paper considers the red deer teeth and their replicas with through holes, according to the presence of which these items can be classified as adornments in burial complexes and hoards. Geographically applied sources cover the territories from the Dnieper–Dniester interfluve to the Volga region within the boundaries of the steppe and forest-steppe zones and the Caucasus. The chronological interval includes the Neolithic and the Eneolithic periods (VI–IV millennium BC). Deer teeth appeared as a "hunting" decoration detail of the burial costume in the burials of the Neolithic. During the Eneolithic these finds began to accompany buried individuals with prestigious sets of burial goods, emphasizing the special social status of their owner. The presence of deer teeth with holes and their replicas in the hoards from the agricultural area to the west of the Dnieper also indicates the special role of these findings. There is a tendency of spreading bone replicas – copies of adornments from the original deer teeth in the Eneolithic. This can be connected with the development of the producing economy, weakening of the role of hunting, shortage of raw materials, and also with the change of value orientations realized in burial practice. In the Bronze Age adornments, made of deer teeth, almost completely disappear throughout the territory under consideration.

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Ritualistic circumcision has been carried out in West Africa for over 5000 years. This was a revered rite and upheld in indigenous societies. In Kenya, almost all ethnic groups traditionally practice male circumcision. Those that do not include some people spilling over the Ugandan border (eg: Teso and Chapadola), and the Turkana and Luo. The purpose is generally to facilitate a seamless transition of adolescent males to adulthood. However, this revered rite has been transformed in contemporary times and some societies do not practice it as it was done in the past.The study thus examined how circumcision is practised among the indigenous Ameru who inhabit both the Meru and Tharaka Nithi Counties of Kenya. It further underscored the changes that have affected the conduct of this ritual in contemporary society. It finally expounded on the future and continuity of this significant ritual among the Ameru. The research was carried out in the Ameru and Tharaka Nithi Counties in Kenya. The mixed methods approach proved appropriate for this study since the empirical data gathered from the field is important in examining the contemporary male circumcision ritual among the Ameru of Kenya. A total of eighty-eight respondents were purposefully sampled to participate in the study. They comprised 24 Njuri Ncheke Elders, 32 males from the eight age sets among the Ameru who underwent the traditional circumcision rite, and 32 youthful males from the Ameru age sets who underwent modern hospital circumcision. Apart from employing oral interviews with the selected respondents, open and closed-ended questionnaires were administered to them. The research findings established that circumcision is an important rite among the Ameru enabling the youth to transform into mature and responsible adult men. Religion, education, intermarriage, and other modern ways of life have transformed male circumcision among the Ameru. The churches, schools, and the Njuri Ncheke now undertake the educational and moral teachings of this important ritual. Apart from the physical nature of circumcision, elaborate seminars should be conducted to educate adolescent males on the importance of this ritual. [ABSTRACT FROM AUTHOR]

In the context of the emerging new geopolitical and socio-economic reality, a serious transformation of culture and its values is taking place. One of these values is the phenomenon of the holiday. Firstly, the holiday is an important recreational factor in people's lives and, secondly, it acts as a translator of tradition from one generation to another. The article is devoted to investigating the issues of the essence and role of the holiday in the life of an individual and society. The holiday phenomenon as an object of philosophical and cultural analysis is characterized by a rich morphology. The article proposes the authors’ original classification of holidays based on the comparison of private and public festive spaces and the ratio of sacred and secular content in the structure of the holiday. On the basis of available publications and practical research conducted by the authors, the system, hierarchy, and features of the motivation of festive culture subjects are revealed. With the help of program-targeted, structural-functional, hermeneutic, and sociological methods, the main features of the holiday, its features and functions have been studied. This framework made it possible to carry out a theoretical and methodological reconstruction of the phenomenon of the holiday, analyze its scenario and identify its structure, algorithm, order, and influence on people. The holiday phenomenon is considered in the context of the dialectical contradiction between the labor and leisure contexts of human existence. By utilizing the method of nomothetic diagnostics, the system of motivation of different age groups of the population participating in the holidays is generalized and specified. The authors suggest a hypothesis about the essential transformation and formal metamorphosis of the holiday phenomenon, taking place in the context of growing socio-economic, geopolitical, and cultural instability and uncertainty in the modern world.

Introduction. In Kalmyk folklore, the genre of tea well-wishes (Kalm. цәәд тәвх йѳрәл) accompanies many rituals characterized by magic poetry and aimed to secure health, longevity, well-being, human happiness, as well as preservation and prosperity of the surrounding world. Tea is a major meal component to be offered to the spirits of ancestors, deities, and individuals for the fulfillment of well-wishes. In Kalmyk traditional meals, tea remains a basic element. The article is topical enough since tea well-wishes in 20th-century Kalmyk poetry are still somewhat understudied. Goals. The study seeks to identify related examples in terms of genre, consider the folklore tradition and innovations, analyze available Russian translations for adequacy. Materials and methods. The article focuses on representative Kalmyk- and Russian-language (including Russian translations) poems by Kalmyk poets addressed to tea. Methodology rests on historical-literary and comparative approaches to reveal the relation between folklore and poetry, the continuity of this genre throughout Kalmykia’s literary process. Results. The paper attests to the bulk of poetic tea well-wishes — in the folklore aspect — underwent some changes and were created in the mid-to-late 20th century. Conclusions. Tea well-wishes in writings of Kalmyk poets are characterized by genre syntheses, certain plots, inclusions of proverbs and sayings, folklore formulas, praises to the beverage, descriptions of how it be cooked, and its leading role in the ethnic meals model.

Introduction. The article examines the authors’ field data for an insight into a key wedding element — the matchmaking ceremony practiced by Tuvans inhabiting Bayan-Ölgii and Khovd provinces of Mongolia. It is due to the latter’s isolation that their material and spiritual culture — and specifically life-cycle rites — still retain somewhat unique features to be identified with the aid of comparative analysis. Goals. The paper aims to investigate the matchmaking ceremony of Tuvans from Bayan-Ölgii and Khovd provinces of Mongolia and, thus, shed light on most ancient beliefs and cults, customs and rituals, clarify questions of ethnogenetic and ethnocultural ties with the core ethnic community — Tuvans of the Tyva Republic (Russia). Methods. The work employs contemporary interdisciplinary research methods that facilitate a comprehensive approach involving methodological principles of related scientific disciplines, such as source studies and ethnography. Investigation of objective reality at the nexus of several related humanities fields shall yield a wider picture of ethnic specificities inherent to the examined culture and its functioning principles in the Tuvan ethnos at large. Results. The article considers archival and newly obtained field data on the matchmaking ceremony practiced by Tuvans of Khovd and Bayan-Ölgii aimags of Mongolia. Conclusions. Thus, the work presents a comparative ethnographic analysis of ritual matchmaking practices observed among Tuvans of Mongolia.

Ritualistic circumcision has been carried out in West Africa for over 5000 years. This was a revered rite and upheld in indigenous societies. In Kenya, almost all ethnic groups traditionally practice male circumcision. Those that do not include some people spilling over the Ugandan border (e.g., Teso and Chapadola), and the Turkana and Luo. The purpose is generally to facilitate a seamless transition of adolescent males to adulthood. However, this revered rite has been transformed in contemporary times and some societies do not practice it as it was done in the past.The study thus examined how circumcision is practised among the indigenous Ameru who inhabit both the Meru and Tharaka Nithi Counties of Kenya. It further underscored the changes that have affected the conduct of this ritual in contemporary society. It finally expounded on the future and continuity of this significant ritual among the Ameru. The research was carried out in the Ameru and Tharaka Nithi Counties in Kenya. The mixed methods approach proved appropriate for this study since the empirical data gathered from the field is important in examining the contemporary male circumcision ritual among the Ameru of Kenya. A total of eighty-eight respondents were purposefully sampled to participate in the study. They comprised 24 Njuri Ncheke Elders, 32 males from the eight age sets among the Ameru who underwent the traditional circumcision rite, and 32 youthful males from the Ameru age sets who underwent modern hospital circumcision. Apart from employing oral interviews with the selected respondents, open and closed-ended questionnaires were administered to them. The research findings established that circumcision is an important rite among the Ameru enabling the youth to transform into mature and responsible adult men. Religion, education, intermarriage, and other modern ways of life have transformed male circumcision among the Ameru. The churches, schools, and the Njuri Ncheke now undertake the educational and moral teachings of this important ritual. Apart from the physical nature of circumcision, elaborate seminars should be conducted to educate adolescent males on the importance of this ritual.

Copyright of Auster is the property of Universidad Nacional de La Plata and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Through an interdisciplinary approach linking ritual studies, microsociology, anthropology and the binding communication paradigm in particular, this article broaches upon Catholic marriage as a subject of studies. This is a first attempt at considering the strength of the link established in the Catholic marriage, by focusing more notably on interaction and communication contexts. It is suggested that in the future, connections could be drawn between rites and commitment, according to the meaning of the very same theory.

Sacred and imaginary. The paper aims to investigate the relationship between the imaginary and the sacred, from the point of view of the dialectic between the imaginary and society. The sacred is considered a place of the imagination of particular relevance for the reflections that its concrete implementation, at the level of rituals, places, objects and narratives, has on the meaning and functioning of society. Some models of the relationship between the sacred and the social based on the dialectic between immanent and transcendent will also be discussed and presented.

The purpose of the article is to consider the miniatures of the "Ambrosian Iliad" as an element of visualisation of ceremonial and ritual "entertainment" in the context of the development of ancient culture. The methodology of the research. The study uses the analytical method as a methodology to study the miniatures of the Ambrosian Iliad, as well as to study the theoretical material on the ceremonial and ritual type of "entertainment"; the historical and cultural method is used to analyse the miniature as one of the visual components of the ceremonial and ritual "entertainment" in the socio- cultural life of Antiquity; the art history method is used for a detailed examination of the miniatures of the Ambrosian Iliad, which is a unique illuminated manuscript of the fifth century, depicting almost the entire Iliad of Homer, with special attention to the scenes of ritualistic spectacles. The scientific novelty of the article lies in the study of the miniatures of the Ambrosian Iliad as an element of visualisation of ritual and ritual "entertainment", as well as the miniature as one of the visual components of ritual and ritual "entertainment" in the socio-cultural life of Antiquity. Conclusions. The article examines the miniatures of the Ambrosian Iliad as an element of visualisation of ceremonial and ritual "entertainment" in the culture of antiquity. It is determined that in the Ambrosian Iliad, over time, there was a tendency to shift the emphasis from literary issues to an increased interest in mythological and Homeric "images" in the visual context (Anthony Snodgrass, Karl Schefold and Luca Giuliani, H. Shapiro), and the miniatures of the Ambrosian Iliad are also considered as a social phenomenon in the culture of late antiquity (Ceil Parks Bare). The history of the manuscript and the characteristic feature of the Ambrosian Iliad miniatures (the use of gold and red shades in clothing, orange and green palette in drawing the background) are considered. The miniatures, the plot of which is devoted to ritualistic spectacles, are especially considered: Calchas made a prediction that, according to a sign he saw of a dragon killing nine birds in Avlida, Troy should fall only in the tenth year of the siege. Agamemnon suggests that the Greek soldiers return home and lift the siege, but they know about this sign and the sacrifice and stay because they believe in the signs of Calchas. Another miniature shows the Greek kings under the leadership of Agamemnon sacrificing a bull to Zeus. And the most interesting is the miniature where Achilles asks Zeus to pardon and save the life of Patroclus, his foster brother, by sacrificing to Zeus. The classification of five groups of miniatures of the Ambrosian Iliad proposed by Bandinelli is considered. It is proved that the miniatures of the Ambrosian Iliad, as a pictorial component of the ceremonial and ritual phenomenon of "entertainment", reflected not only the artistic aspects of the socio-cultural life of Antiquity, but also served as the personification of the visualisation of the hero cult. [ABSTRACT FROM AUTHOR]

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Qixiang is a unique sacrificial culture created by the Han army eight banners in northeast China. This culture not only has elements such as shamanism and Han people burning incense, but also has military sacrificial elements. This paper argues that Qixiang is the evolution and legacy of Maji, a military sacrificial ritual in ancient China. The Han military banner people in the Qing Dynasty took Maji as the main body, combined the Manchu Shamanism with the Han incense burning, and created a cultural symbol representing their own ethnic group. At present, the study of Qixiang not only helps to understand the complexity of the development and evolution of Manchu shamanism, but also helps to reveal the ethnic identity of Han bannermen under the Eight Banners system of the Qing Dynasty. [ABSTRACT FROM AUTHOR]

In general, mimesis can be ritual, visual or cognitive. The oldest mimesis takes place within the framework of rites, but in times of symbolic impoverishment many of them have lost their former vigour and have sometimes been reduced to mere folklore. Plato addressed visual mimesis, who said that it did not allow us to know reality with the depth or perfection with which it was possible to do it through rite or reflection. Aristotle delved into cognitive mimesis, pointing out that from it could be known the laws of nature, its ends and the way in which it operates to achieve them. By analysing these types of mimesis, we will highlight that a legitimate and effective way to reconnect man with the world and with reality is the enhancement of the rite. [ABSTRACT FROM AUTHOR]

Chinese traditional culture creatively integrates "virtue" and "rite" into a competitive sports activity, which is used to cultivate the ideal social citizen - gentleman. This study creatively transforms the moral education value and etiquette education endowed by Chinese traditional sports into the modern physical education curriculum system, and forms a comprehensive physical education model of "four-dimensional education" of virtue, rite, art and physique by combining the western physical education technology teaching and strengthening the physical education function. Through excavating and inheriting the cultural value of Chinese traditional sports and cooperating with the development of Art of Archery curriculum, the author seeks the sports education function of both inside and outside, so as to connecting with the comprehensive value of Chinese traditional sports culture in all aspects and realizing the educational goal of "building people by virtue" [ABSTRACT FROM AUTHOR]

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Based on the written historical, folklore sources and field data, it was attempted to produce a culturological reconstruction explaining the origin of cultural practices and foundations related to the process of metalworking practiced by the Kazakhs. The field data testify of the fact that in the recent past, opening of a new smith, beginning of the operation of a Kazakh smith, and the actual smith reflected magical manipulations and archaic beliefs in industrial rites. The semantic circle of Turkic words defining the notion of a “smith” indicates numerous of cultural layers and changes in the history of metalworking of steppe Eurasia, their desacralization. In the contemporary world, the patron favoring the smiths and jewelers of the Kazakhs, as well as for other Islam peoples of the Central Asia, is Prophet Dā'ūd (Dāwūd) (equivalent in English: David). Fairytale prose, mythology and ritual practices of the Kazakhs feature earlier characters, including forgotten female characters related to the notation of the word “copper” (mys, zhez), master of the underworld Bopy khan, who, perhaps, has even more ancient roots originating from the cult of the Earth Mother. The Turkic ethnogony demonstrates that the ancient Turks originated from the steel workers and horse-breeders. An eloquent testimony of the paleometal era in the traditional worldview of the Kazakhs remains the tales, myths, lexical facts and sacral and ritual practices which have survived until today.

The aim of the study is to characterize the motivating, conceptual, figurative and symbolic features of the concept BEAR in the zoomorphic code of the Even culture. Methods used in the work: the article uses the method of continuous sampling, the method of field ethnography, interviewing, as well as linguistic and cultural methods. Research results: representatives of the concept BEAR in the linguistic consciousness of the Evens are allegorical nominations formed from kinship terms, adjective, substantive and verbal lexemes. As a result of the study of the internal form of the words-representatives of the concept BEAR, 31 motivating signs were revealed. Cognitive features are expressed in the form of stable comparisons, formalized by the formants of similarity and comparison - gchin / -gichin, -kchin, -mdas / -mdes. In the Even picture of the world, the BEAR symbolizes the totemic ancestor, the owner of the earth, and the defining symbolic sign of the concept is strength, endurance, fortitude of spirit. Scope of the results: the linguistic materials and conclusions contained in the work can be used in special courses on ethnolinguistics, on Even linguocultural studies and also applied in lexicographic studies of the Even language and other Tungus-Manchu languages.

The paper discusses the features of the burial rite and inventory associated with the wolf’s image, and analyzes the wolf’s image in art, cult and beliefs. In the animal style of the Kazakhstan Urals, the image of a wolf and individual parts of its body are frequently found in male and female burials on weapons, bridles, mirrors, piercers, finials, and altars. Wolf’s teeth, fangs, paws and jaw are found as part of jewelry, in ritual burial complexes, they were used in rites and rituals, and as amulets. The wolf and its image are considered not only a symbol, but also one of the important components of the funeral rite, reflecting the status of a person. In the culture of the peoples, the wolf’s image was endowed with supernatural characteristics, it was a mythological image, and it was sacralized. Military unions formed in the early nomadic society after the initiation rite were created on the principle of a wolf pack, and warriors were referred to as dog warriors. The wolf is considered a symbol and one of the important components of the funeral rite. The body parts of a wolf in the burials reflected the totemistic views of the early nomads of the Ural region.

Mass Christianization of the peoples of Yakutia (Eastern Siberia) at the end of the 18th century led to the development of a demotic Christianity throughout the 19th century. There were new rules, according to which a woman was not permitted to appear in public with her head uncovered, and therefore the marking function of the hairstyles became obsolete. This could explain the absence of rituals and rules associated with women’s hair and hairstyles in the Yakut culture of the 19th–20th centuries. The aim of this study is to prove a hypothesis, according to which pendants of hair ornamentation duplicate braids, and studying the pendants of the headrest ‘nachel’nik’ allows recreation of women’s hairstyle that had been in use before the period of mass Christianization. The article is based on the analysis of written, material, and visual sources of the 18th–19th centuries. Information about the hairstyles and adornments of the Yakuts is contained within the records of travelers of the 18th–19th centuries. Among the ethnographic works on the peoples of Siberia, one can find drawings depicting maidens and women, where particular attention is given to their hair. These materials were correlated with the data of the archaeological excavations of Yakut female burials of the 18th century. The obtained results were compared with the materials from the 19th century — photographs of women in national costumes and jewelry from museum collections. According to the results of the study, it can be stated that there was a tradition of changing maiden’s hairstyle to woman’s hairstyle in the context of the wedding ritualism. New rules of conduct, social roles, especially regulations on the appearance of women, were formalized in the society in the 19th century with the mass Christianization of the peoples of Yakutia. There were new rules, according to which a woman was not permitted to appear in public with her head uncovered, and therefore the marking function of hairstyles became obsolete. This could explain the absence of rituals and rules associated with women’s hair and hairstyles in the Yakut culture of the 19th–20th centuries.

Both codes of canon law state the duty of bishops to care for all believers in their territory. This applies not only to the faithful of their Church, but also to the faithful of another Church sui iuris (in the case of the Czech Republic, especially the Greek Catholic Church). For pastoral help as well as support and revival of their rite, it can be in the field of liturgical help, where the priest of one ceremony receives from the Holy See the so-called faculty of biritualism. The article describes the situation in the Czech Republic, moreover complicated by the lack of priests of both ceremonies and the fact that in times of imprisonment before 1989 there were secret ordinations of married men with the Faculty of Biritualism. After the situation was relaxed, these priests were involved in the life of the Church mainly within the Greek Catholic exarchate.

The social and spatial structures, the code as well as the languages recognized and created by the masters of the past are no longer adequate in our present time. Belonging to these structures today is no longer associated with the community but with the network.

Wearing a white coat, which represents the acceptance of the medical school students to the profession, is the first transition rite in the medicine. The ceremony, where faculty members dressed students up in white coats, and the Hippocratic oath is read, ends after a cocktail and photoshoot. The article focuses on the White Coat Ceremony in the medical profession, based on interviews with Eskişehir Osmangazi University Faculty of Medicine physicians, students, and their families. In the ceremony, the practices of dressing the students in the white coat by the faculty members and Hippocratic oath were discussed with their structural and functional characteristics. As a result of the determinations and evaluations, it has been seen that the ceremony is functional in terms of the acceptance of physician candidates to the profession. Faculty members congratulate students on their entry into the medical profession while dressing them in their white coats. The annual repetition of the ceremony, which has its own rules and order, is functional in terms of ensuring continuity and transferring the rules of medical ethics to the students. It is ensured that the physician identity of the students is formed by the speeches about the sublimity of the medical profession and the sanctity of health. Students become empathetic with the Hippocratic oath. Families who experience the ceremonial entry of their children into a respected profession are proud as well, and they agree with each other emotionally.

Transitions by Alexandra Valencia is a performance conceived from a reading of Les rites de passage (The rites of passage) by German anthropologist Arnold Van Gennep. From our birth we go through rites, thresholds of transformation that define our humanity. This work of performance art stems from the vision of an egg made with clay as a maternal womb, and is conceived to be lived as a psychomagic act in the form of ritual, generating an emotional connection in all the involved. In the experience arises what Aristotle states in his Poetics, a mimesis to life, from birth to death, and we encounter the cathartic phenomenon in art, as experienced by both spectator and the artists who participated in different stages of the creative process. [ABSTRACT FROM AUTHOR]

Copyright of Historia y Sociedad (01218417) is the property of Universidad Nacional de Colombia, Facultad de Ciencias Humanas y Economicas and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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Copyright of ESSACHESS is the property of ESSACHESS and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The paper discusses current scientific issues related to the study of the traditional worldview and ritualism of the Khakas people. The work is focused on the analysis of the traditional festival of veneration of “land-water” by the Kyzyls — an ethnic group of the Khakas living in the northern part of Khakassia and in the south of Krasnoyarsk Krai. The characteristic of the ritual complex associated with the worship of the host-spirits is presented: the land spirits (mountains) — tag taig, and the water spirits (springs, lakes, rivers) — sug taiyg. The main sources of the research are unpublished field ethnographic materials. Archival ethnographic information related to this topic, collected in the 1970s by M.S. Usmanova and other researchers from the Tomsk State University, are introduced in the scientific discourse. In the process of studying the indicated problem, it was found that in the culture of the Khakas, including the Kyzyl people, an important place was given to the worship of their native land — sher-sug taiyg. In the religious-mythological consciousness, its specific personification was the spirit-masters of the mountains — tag eezi, and the water spirits — sug eezi. This worldview was due to the natural landscape of the territory in which they live. It features a mountainous terrain with a range of diverse water bodies — the streams, rivers, lakes, etc. The daily domestic life and economic activities of the ethnic community in question were directly related to them. It is argued that in the worldview of the people, connection between the human and nature goes beyond the framework of rational interaction. They were convinced of the close mystical interrelation of natural objects with the life and well-being of people. One of the common ways to maintain a steady balanced relationship between them was the rituals of sacrifice and celebration of these supernatural beings. It was found that in the cult practice of the Kyzyls, the sher-sug taiyg included two or even three specialized rites — tag / kol / sug taiyg, which were closely interconnected with each other and formed a single ritual complex. This sacralized event was held on a regular basis. It had a collective nature with a strictly defined structure, incorporating the leader and other immediate participants, as well as the victim themselves.

This paper gives an overview of the book Stone and Mountains in Popular Culture by Ruth Ageeva, a monograph that includes a preface, an introduction, seven chapters, an appendix, and a list of oronyms (proper names for mountains and stones) found in the text. The book presents a functional study of the original word stone and its derivatives in oronymy (chapter 1), analyses proper names of individual stones (chapter 2), considers the symbolic connotations of stones’ colour reflected in their names (chapter 3), deals with the image of the Alatyr stone in folk culture (chapter 4), provides a description of megaliths located across the globe (chapter 5), studies figurative names of mountains and volcanoes (chapter 6) and compares the ways of mountains representation in the cultures of different peoples (chapter 7). The research builds on a large amount of data related to the representation of stones and mountains in various cultures, wherein the evidence of East Slavic languages prevails. Methodologically, the study embraces a wide range of contexts including culture studies, folklore studies, ethnolinguistics, etymology, and others. The review notes both the large amount and the theoretical richness of the material giving the reader a full picture of the subject. As the book declares itself to be intended for a wide readership, the introductory theoretical remarks seem very much appropriate. With all the positive aspects of the book under review, the vastness of material is fraught with some deficiencies in its structure. But still this does not undermine the study’s theoretical and practical relevance as it can be of interest both to the general reader and specialists in linguistics, ethnography, cultural studies, as well as a reference source on the proper names of stones and mountains.

We use to identify football as a game who was killed by the television, as a lot of fans worldwide say to criticize the inteference of mass media. In this work we will analyze for first the ritual dimension of football, then the relationship between football and television, and at last the serial dimensions of football: our attempt is to demonstrate how television doesn’t kill football ‘cause it’s a format prototype. This game was born in élite Colleges during the time of affirmation of industrialization and seriality in mass cultural productions: in this way, we will say that television is the natural complement of football ‘cause it is in the forms of serial narratives typical of the contemporary that football finds a way to unfold its nature born as an entertainment complex serial product.

The article considers the area of distribution of the Malanka rite on the territory of Ukraine, Romania and the Republic of Moldova, focuses on its existence in Bukovina. The essence and results of research are to determine the original sources of origin. A comparative analysis of its existence in neighboring nations: Ukrainians, Romanians and Moldovans, fix common and distinctive features, mutual borrowings in past and nowadays. The purpose of this investigation is to clarify the main parameters of the changes made today in the rite on the example of the village of Krasnoilsk in Bukovina. The methodology is based on the analysis of source materials and own field of research. The method of comparative analysis helps in comparing the rite Malanka of Ukrainians and Romanians in Bukovina, and the methods of analysis and synthesis provide researcher in determining the parameters of changes in the elements of Malanka. Scientific novelty. For the first time is made a comparison with the current state of existence of the rite Malanka. Conclusions. The existence of the Malanka rite in the Bukovynian ethnographic zone is only a part of the huge area of its distribution, which is a marginal space in the zone of ethnocultural contacts and the interethnic border of Ukrainians and Eastern Romans. Conservation of the rite was facilitated by remoteness and isolation from the main area of their ethnic group. And today the evolution of this ancient ritual action takes place under great pressure of modern social processes. In the rite of “pereberiya” that accompanies Malanka as an organic element, dominates modern reality figures and historical characters as well.

Introduction. The road as a metatext accumulates variable forms of mobility which are determined by different ways of mastering alien territories. The article deals with departure in a broad sense — as pilgrimage and development of new lands. The relevance of the work is determined by the comparative approach to the study of the road tradition in Russian and Kalmyk linguocultures. Goals. The article seeks to identify and systematize protective road rituals and taboos in the Russian and Kalmyk traditions in the aspect of well-being. Materials and Methods. The study focuses on works by T. Shchepanskaya, A. Bayburin, V. Korshunkov, and N. Zhukovskaya. The main research methods employed are the comparative-historical and retrospective ones which make it possible to distinguish general and particular road safety rituals and prohibitions in Russian and Kalmyk cultures. Chronologically, the study covers the period between the late 18th and early 20th centuries. Results. The mastering of new territories is associated with overcoming boundaries of ‘own-alien’ space, which results in that departure both in Russian and in Kalmyk cultures is characterized by increased semiotics reflected in protective rituals and certain related actions to be avoided thereto. In Russian culture, protective rituals of safety include as follows: crying/gulba, feasts, the ‘sit-down-on-the-path’ custom, farewell blessings when leaving the house. The road ritual taboos comprise any repeat of already accomplished actions, resumption of household cares, verbal prohibitions dealing with the direction. In the Kalmyk cultural tradition, the ritual of departure is accompanied by uttering good wishes and the ritual of development of new territories. It was prohibited to settle near the roads. Conclusions. Russian protective road rituals are aimed at overcoming the border of the ‘own-alien’, which can be explained by the sedentary self-consciousness of Russians. In the Kalmyk linguistic and cultural tradition, the road ritual and its ceremonial part are associated with the spatial development of the surrounding world which is manifested not only in movement but also in stops.

Copyright of Stratum Plus Journal is the property of P.P. Stratum plus and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Mental health has been linked to the conflict between beliefs and the power of rituals through which we try to provide a reading of social policy in Algeria, which was launched since the eighties to plan social and health programs and to legislate the founding laws for mental illness and medical treatment to confront the dialectic of traditional medicine rituals that took a social position at the level of practices Known as spirituality and the sacred. Contradictions in the light of the Corona pandemic made us wonder about the symbols and indications about the anthropology of society and the bearing impact of perceptions on clinical practice in new individual and collective forms, especially in the approach far from official institutions. Reality data about the sacred approach showed the cultural impact on behavior and the religious impact on subjectivity. [ABSTRACT FROM AUTHOR]

Copyright of BRAC: Barcelona, Research, Art, Creation is the property of BRAC: Barcelona, Research, Art, Creation and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)